श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ||३- ३५||
sreyan svadharmo vigunah
paradharmat svanushthitat
svadharme nidhanam
sreyah paradharmo bhayavahah
Better is activity rightly conforming to one's own nature though lacking in superior quality than activity foreign to one's own nature although it may be well done (otherwise). (Even) death by the performance of what fits one properly has merit. Activity foreign to oneself is fraught with danger.
Here, Krishna, the Guru, gives one of the most fundamental guidance in spiritual life. A clear picture of
Svadharma (conduct proper to one's nature), is beautifully added here which was hinted earlier in verse thirty one of the second chapter.
Each one has a place and role to play in the rolling of the universe. What exactly is this place and this role is a question needs to be answered by every individual. It varies drastically in accordance with one’s inner nature and disposition. When one is thus engaged in activities attuned to inner propensities, at the same time seeing him inseparable from the constant change of becoming, is considered to be in one’s own svadharma.
Adherence to svadharma can cause us inconvenience or even death. It would still be best for us, for in doing our svadharma, we experience the joy of expressing ourselves the latent potentials within us. When the karma ceases to be just a means of livelihood, each moment turns out to be one of self-contentment and blissfulness.
Those who choose the way of life or vocation not fitting in with their inner nature are said to be doing
Paradharma. The phrase
paradharmat svanushthitat (another's duty well-performed) also calls for explanation.
Now, the one engaged in activities not confirming with their inner nature will be far different from the ones adhered to svadharma: boredom arises from having to do something not liked, and there will also be the fear what was done may have been wrong. The person’s strongest emotion will be the desire to get the job done somehow and leave. Thus Paradharma, however good it be, render every moment of life insipid and fearsome ; where the final goal remains
Happiness with one's situation in life.
The same is even cautioned in the verse 26 of the same chapter-2-
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् |
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ||३- २६||
Na buddhi bhedam janyet
ajnanam karma sanginam
joshayet sarva karmani
vidvan yuktah samacharan
The person who is wise should not give room for disruption in the way of thinking of those who have not attained to wisdom but by behaving unitively he should render every kind of action enjoyable.
Because it is not many who become engaged with the kind of discussion that took place at the battlefield of Kurukshethra. Rarely do people become seekers, and still rarer is it for them to get real insight into what the Lord is disclosing to his disciple friend.
The word joshayet (make likeable) further clarifies the yogi's attitude. This clearly says that the yogi does not acquiesce to the wrong methods of others, but only uses a gentler and more understanding method of weaning people from their wrong ways. Abrupt or shock treatments as in neurotherapy or crash courses as in academic entrance exams are not favoured by the wise teacher Krishna is also to be noted.
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The inner truthfulness of a man has to correspond to his outer truthfulness; otherwise a conflict would develop which would stultify his spiritual progress, finally blocking it altogether. This would amount to spiritual death; much more serious than just physical death, which would affect only the present life. One has to avoid by all means entering into conflict with oneself. Each man has to work out his own salvation, according to his own intelligence or capacity. While another man can carry a physical burden, vicarious suffering cannot be applied to the domain of precious inner values. Truth to oneself can never result in madness which would be worse than death.
Guru
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